DOCSLIB.ORG

Is the Word "Charity" an Error in the King James Bible?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Is the Word Is the word "Charity" an error in the King James Bible? "And now abideth faith, hope, charity, these three; but the greatest of these is charity." 1 Corinthians 13:13 Dr. Robert Joyner has written a long article criticizing the King James Bible in an effort to convince you that it is not the infallible word of God. He wants you to switch to the NASB, NIV or one of the other modern versions. Of course Mr. Joyner does not have any Bible he considers to be the inerrant, complete, infallible word of God. His only final authority is his own opinion. One of his alledged "errors" is the use of the word "Charity". Mr. Joyner says: "The KJV uses the word "charity" for love. This is confusing because charity today means giving to the poor or needy. In I Corinthians 13:3 the KJV says, "And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity." Actually giving to the poor is charity, so the statement is a paradox. The NASB uses the word love, which makes more sense." Dr. Joyner then says: "The KJV sometimes uses the word "charity" in the place of love. Most people probably think charity is old English for "love." That is not the case. The noun "agape" is used 114 times in the Greek. The KJV translates it "love" 87 times and "charity" 26 times. This shows they knew the Greek word means "love." Yet they purposely translated the word as "charity" in some places. "Charity" means giving and helping the needy. Love is described in I Corinthians 13. The KJV weakens this basic Christian doctrine about God and man by substituting "charity" for "love." The modern versions undergird it by rightly translating agape as love."" First of all, using the word charity is not a "paradox" as the good Doctor says. Mr. Joyner is fudging the truth either out of ignorance of his own English language, or deliberate intent. Webster's Random House College Dictionary 1999 lists under the word Charity one of the meanings as "Christian love; agape". He should know this; after all, he has a Ph.D. In my Webster's Seventh New Collegiate Dictionary right here on my desk, if you look up the word Charity the very first meaning listed is 1. LOVE. The second meaning listed is 2. Kindness or help for the needy or suffering. The Wikipedia online Encyclopaedia says: "Charity is also a term in Christian theology (one of the three virtues), meaning loving kindness towards others; it is held to be the ultimate perfection of the human spirit, because it is said to both glorify and reflect the nature of God. In its most extreme form charity can be self-sacrificial. Charity is one conventional English translation of the Greek term agape." Webster's 1913 Dictionary Charity Charity fr. L. caritas dearness, high regard, love, from carus dear, costly, loved; akin to Sanskrit. kam to wish, love, cf. Ir. cara a friend, W. caru to love. 1. Love; universal benevolence; good will. Now abideth faith, hope, charity, three; but the greatest of these is charity. 1. Cor. xiii. 13. "With malice towards none, with charity for all." Abraham Lincoln. 2. Liberality in judging of men and their actions; a disposition which inclines men to put the best construction on the words and actions of others. The highest exercise of charity is charity towards the uncharitable. Buckminster. 3. Liberality to the poor and the suffering, to benevolent institutions, or to worthy causes; generosity. 4. Whatever is bestowed gratuitously on the needy or suffering for their relief; alms; any act of kindness. Even the word Love can have many meanings. What love might mean to a lustly teenager is not the same as it would mean to a godly Christian woman. The use of the word Love in "I love apple pie" and "I loved that movie" does not have the same meaning as when we are told to love one another. Again the modern dictionaries tell us the word "love", just as the word "charity", has different meanings depending on the context. Notice the order of meanings as given in Webster's 1999 Random House Collegiate Dictionary. Love 1. A profoundly tender, passionate affection for another person, especially when based on sexual attraction. 2. a feeling of warm personal attachment or deep affection. 3. a person toward whom love is felt. 4. a love affair. 5. sexual activity 6. a personification of sexual affection, as Eros or Cupid 7. affectionate concern for the well-being of others. 8. a strong predilection, enthusiasm, or liking - a love of books. 9. the benevolent affection of God for His creatures, or the reverent affection due from them to God. It can also mean a score of Zero in tennis! The word charity, as found in the King James Bible, always expresses Christian love for other Christians. The word charity is never used in the King James Bible to express the love relationship between God and man, a husband and his wife, between parents and their children, or between the believer and the nonbeliever. It is always used in reference to the love Christians should have for other Christians. The Modern Versions are Wrong for using "love" instead of "charity" Not only is the use of the word "charity" as found in the King James Bible and many others not wrong, but it is in fact more accurate than the use of the simple word "love". Why? Well, let's look at 1 Corinthians 13 for a moment and then compare the characteristics of "charity" to those of "love" as found in some other Scriptures. We will see that by translating the word agape as "love" instead of "charity", the modern versions in fact create several contradictions. In 1 Corinthians 13:5-6 we read that CHARITY "doth not behave itself unseemly, seeketh not her own". Charity as well "thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth". However when the new versions tell us that "love (agape) thinks no evil, does not rejoice in iniquity, but rejoices in the truth" (NKJV), then this creates several direct contradictions with the rest of Scripture. If "love seeks not her own and thinks no evil" then what do we do with the following Scriptures where "love" (agape) clearly seeks her own and does rejoice in evil? John 3:19 "And this is the condemnation, that light is come into the world, and men LOVED darkness rather than light, because their deeds were evil." Agapao John 12:42-43 "they did not confess him, lest they should be put out of the synagogue: For they LOVED the praise of men more than the praise of God." Agapao Luke 6:32 "for sinners LOVE those that LOVE them." Agapao 2 Timothy 4:10 "For Demas hath forsaken me, having LOVED this present world..." Agapao 2 Peter 2:15 "Which have forsaken the right way, and are gone astray, following the way of Balaam to son of Bosor, who LOVED the wages of unrighteousness." Agapao 1 John 2:15 "If any man LOVE the world, the love of the Father is not in him." Agapao It should be abundantly clear that the scholar who insists the word 'agape' means an unconditional, God-type love has not compared Scripture to Scripture. Words have different meanings in different contexts, and in 1 Corinthians 13 the King James Bible's rendering of "charity" is far more accurate and consistent with the rest of Scripture. It is the modern versions that create the contradictions! The word Charity in other English translations Mr. Joyner says: "William Tyndale, who translated the first English version in 1525, used only the word "love." So did the other versions that followed - Coverdale, Matthew, Great Bible and Geneva Bible. Only the second edition of the Bishops Bible and the KJV use the word charity." Mr. Joyner's information about the other English versions not using the word "charity" to mean Christian brotherly love, is totally inaccurate, and there are several modern versions that still use this word to describe Christian brotherly love. Not only does the King James Bible use the word Charity, but so also do the following Bible versions: The Wycliffe Bible translation of 1395. In fact Wycliffe used the word "charite" in place of "love" some 93 times throughout both Testaments. Tyndale 1525 - "If thy brother be greved with thy meate now walkest thou not charitablye. Destroye not him with thy meate for whom Christ dyed." Romans 14:15. Bishop's Bible 1568 - "Charitie worketh no yll to his neyghbour, therfore the fulfyllyng of the lawe is charitie." Romans 13:10 "These are spottes in your feastes of charitie, whe they feast with you, without al feare feedyng the selues: cloudes they are without water..." Jude 1:12 "But if thy brother be greeued with thy meat, nowe walkest thou not charitably. Destroy not hym with thy meat, for whom Christe dyed." Romans 14:15 Coverdale's Bible 1535 and the Geneva Bible 1599, 1602 - Romans 14:15 "walkest thou not after charite"; Jude 12 "feasts of charite" Mace's New Testament 1729 uses the word "charity" some 15 times, as in 1 Timothy 1:5 " such a charge will produce that charity, which arises from purity, from a good conscience, and a sincere belief." Wesley's translation 1755 - "salute ye one another with a kiss of charity" 1 Peter 5:14. Webster's 1833 translation used the word "charity" in place of "love" 24 times in his New Testament.
Load more

Recommended publications
  • An Analysis of Hegemonic Social Structures in "Friends"
    "I'LL BE THERE FOR YOU" IF YOU ARE JUST LIKE ME: AN ANALYSIS OF HEGEMONIC SOCIAL STRUCTURES IN "FRIENDS" Lisa Marie Marshall A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY August 2007 Committee: Katherine A. Bradshaw, Advisor Audrey E. Ellenwood Graduate Faculty Representative James C. Foust Lynda Dee Dixon © 2007 Lisa Marshall All Rights Reserved iii ABSTRACT Katherine A. Bradshaw, Advisor The purpose of this dissertation is to analyze the dominant ideologies and hegemonic social constructs the television series Friends communicates in regard to friendship practices, gender roles, racial representations, and social class in order to suggest relationships between the series and social patterns in the broader culture. This dissertation describes the importance of studying television content and its relationship to media culture and social influence. The analysis included a quantitative content analysis of friendship maintenance, and a qualitative textual analysis of alternative families, gender, race, and class representations. The analysis found the characters displayed actions of selectivity, only accepting a small group of friends in their social circle based on friendship, gender, race, and social class distinctions as the six characters formed a culture that no one else was allowed to enter. iv ACKNOWLEDGMENTS This project stems from countless years of watching and appreciating television. When I was in college, a good friend told me about a series that featured six young people who discussed their lives over countless cups of coffee. Even though the series was in its seventh year at the time, I did not start to watch the show until that season.
    [Show full text]
  • Overview of the Virtue of Charity
    Overview of the Virtue of Charity The virtue of Charity means being generous with our presence, time, and money. Charity allows us to give freely without expecting anything in return. The virtue of Charity is an essential sign of faith. Jewish and Christian ethics are built upon charitable acts and deeds. The virtue of charity encompasses a range of small acts and habits that affects our own immediate surroundings as well as the larger global community. It can be as simple as giving someone a smile or it can be expressed on a larger scale through raising funds for world organizations such as Development and Peace or Free the Children. It applies not just to our personal relationships with other people, but also extends to things, animals, plants, and the Earth. All creation is interrelated. Charity allows us to see how we are connected to others through time and space. We have a responsibility to nurture, support, and be in solidarity with those around us. Exploring Your Inner Self: Why the virtue of charity might be for you If you are… Self-absorbed Acting unkindly or in nasty ways Thinking only of your needs Stingy with your time, and material objects Neglectful of or indifferent to the needs of others Then you may wish to explore the virtue of charity…. Charity allows you to give to others Charity allows you to share your time and talents with others Charity brings the world close to home Charity allows you to make a positive difference Modelling the Virtue of Charity: The Catholic Community Award Modelling Forgiveness: The Catholic Community Award The Catholic Community Award: The Catholic Community Award is a monthly award given to students who may be the “unsung heroes” of our community.
    [Show full text]
  • Virtues and Vices to Luke E
    CATHOLIC CHRISTIANITY THE LUKE E. HART SERIES How Catholics Live Section 4: Virtues and Vices To Luke E. Hart, exemplary evangelizer and Supreme Knight from 1953-64, the Knights of Columbus dedicates this Series with affection and gratitude. The Knights of Columbus presents The Luke E. Hart Series Basic Elements of the Catholic Faith VIRTUES AND VICES PART THREE• SECTION FOUR OF CATHOLIC CHRISTIANITY What does a Catholic believe? How does a Catholic worship? How does a Catholic live? Based on the Catechism of the Catholic Church by Peter Kreeft General Editor Father John A. Farren, O.P. Catholic Information Service Knights of Columbus Supreme Council Nihil obstat: Reverend Alfred McBride, O.Praem. Imprimatur: Bernard Cardinal Law December 19, 2000 The Nihil Obstat and Imprimatur are official declarations that a book or pamphlet is free of doctrinal or moral error. No implication is contained therein that those who have granted the Nihil Obstat and Imprimatur agree with the contents, opinions or statements expressed. Copyright © 2001-2021 by Knights of Columbus Supreme Council All rights reserved. English translation of the Catechism of the Catholic Church for the United States of America copyright ©1994, United States Catholic Conference, Inc. – Libreria Editrice Vaticana. English translation of the Catechism of the Catholic Church: Modifications from the Editio Typica copyright © 1997, United States Catholic Conference, Inc. – Libreria Editrice Vaticana. Scripture quotations contained herein are adapted from the Revised Standard Version of the Bible, copyright © 1946, 1952, 1971, and the New Revised Standard Version of the Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America, and are used by permission.
    [Show full text]
  • GLWD Cowparade
    NYC2021 The CowParade God’s Love We Deliver is excited to announce that the Cow Parade is coming back to New York City this summer with God’s Love as the exclusive charity partner! If you were in the city in 2000, you likely recall the CowParade public art event during the summer of that year, which culminated in a live auction that raised hundreds of thousands of dollars for New York City non-profits including God’s Love We Deliver. The Mayor’s oce estimated that some 45 million people came to see the cows during the three months of the exhibit. CowParade began in New York and has gone on to stage another 90+ public art exhibits in 34 countries with more than 6,000 life size Fiberglass cows painted and imaginatively transformed by many thousands of global artists and sculptors. God’s Love is thrilled to be staging the 100th global CowParade event this August. NYC2021 Why Moo? The cow is simply a unique, three-dimensional canvas to which artists can easily relate. There really is no other animal that could adequately substitute for the cow. The surface area and bone structures are just right, as well as the height and length. Even more importantly, the cow is an animal we all love. One of the first words we say in our infancy is moo. Cows provide many the milk that fosters our development, and milk is the basis of childhood treats like ice cream. The cow is whimsical, quirky and never threatening. That is why so much of the art in this show causes us to laugh, smile and just feel good, something that New York City is yearning for.
    [Show full text]
  • Mary Ellen Edmunds ______
    “Being Leads to Doing” Mary Ellen Edmunds ______________________________________________________________________ This address was given Thursday, April 28, 2016 at the BYU Women’s Conference © 2016 by Brigham Young University Women’s Conference. All rights reserved For further information write: BYU Women’s Conference 161 Harman Continuing Education Building Provo, Utah 84602 801-422-7692 E-mail: [email protected] Home page: http://womensconference.byu.edu ______________________________________________________________________ My hope is that each of us will catch one idea about charity, about love, that we’ll write down or think about, and it will make a bit of a difference in our day and maybe in our life. Please allow the Spirit to teach you something, no matter how horrible my presentation is. You have heard many descriptions of charity, lots of repetition. One that I especially like is from the Bible Dictionary: Charity is “the highest, noblest, strongest kind of love, not merely affection; it is the pure love of Christ. It is never used to denote alms or deeds of benevolence, although it may be a prompting to do something.” If charity is pure love, what makes it impure? I think sometimes it might be our motives, and if we’re not careful, sometimes our motives might be only self-serving—schmoozing. I practiced that a lot in the mirror. A man was doing humanitarian work in Central America, and he saw a little boy with a tattered shirt, and so he went to the large donation of clothing and found two little shirts that he thought would fit—gave them to the little boy.
    [Show full text]
  • The Limits of Charity: Motherhood, Feminine Roles, and Autobiography in Edith Wharton's Summer Eric J
    Iowa State University Capstones, Theses and Retrospective Theses and Dissertations Dissertations 1998 The limits of charity: motherhood, feminine roles, and autobiography in Edith Wharton's Summer Eric J. Kerkove Iowa State University Follow this and additional works at: https://lib.dr.iastate.edu/rtd Part of the American Literature Commons, Literature in English, North America Commons, and the Women's Studies Commons Recommended Citation Kerkove, Eric J., "The limits of charity: motherhood, feminine roles, and autobiography in Edith Wharton's Summer" (1998). Retrospective Theses and Dissertations. 268. https://lib.dr.iastate.edu/rtd/268 This Thesis is brought to you for free and open access by the Iowa State University Capstones, Theses and Dissertations at Iowa State University Digital Repository. It has been accepted for inclusion in Retrospective Theses and Dissertations by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. The limits of Charity: Motherhood, feminine roles, and autobiography in Edith Wharton's Summer by Eric John Kerkove A thesis submitted to the graduate faculty in partial fulfillment of the requirements for the degree of MASTER OF ARTS Major: English (Literature) Major Professor: Brenda 0. Daly Iowa State University Ames, Iowa 1998 ii Graduate College Iowa State University This is to certify that the Master's thesis of Eric John Kerkove has met the thesis requirements of Iowa State University Fl{r the Major Program iii TABLE OF CONTENTS PREFACE vi INTRODUCTION 1 CHAPTER ONE: THE LIMITS OF CHARITY: MOTHERHOOD, FEMININE ROLES, AND AUTOBIOGRAPHY IN EDITH WHARTON'S SUMMER 27 CHAPTER TWO: PEDAGOGICAL CONSIDERATIONS 64 BIBLIOGRAPHY OF THE MAJOR WRITINGS OF EDITH WHARTON 67 SOURCES 70 vi PREFACE When I began preparing for my thesis, I was not sure exactly what I wanted to focus on.
    [Show full text]
  • John Saillant on the Transformation of Charity in Postrevolutionary New England
    Conrad Edick Wright. The Transformation of Charity in Postrevolutionary New England. Boston, MA: Northeastern University Press, 1992. x + 330 pp. $50.00, cloth, ISBN 978-1-55553-123-2. Reviewed by John D. Saillant Published on H-Early-America (March, 1996) The theme of "philanthropy and its discon‐ teenth-century and early-nineteenth-century tents" is important for those interested in philan‐ America, philanthropy was the focus of intense thropy as well as those interested in contempo‐ discussion. Moreover, Wright argues, the develop‐ rary social thought. As Robert L. Payton notes in ment of the ideas and the institutions of philan‐ his Philanthropy: Voluntary Action for the Public thropy was bound up with the creation of a mod‐ Good, not only the usefulness but also even the ern, postrevolutionary society in the United existence of philanthropy has been challenged in States. Indeed, the word "philanthropy," little used the twentieth century. Some believe, Payton notes, by Americans before the Revolution became pop‐ that "philanthropy undercuts the will to work and ular around 1780 (120-121). Before the Revolu‐ vitiates the necessity for each person to stand on tion, Americans generally avoided "philanthropy" his or her own feet." Some believe, Payne notes in favor of such terms as "benevolence," "charity," further, that "human nature at its core makes phi‐ "compassion," and "kindness." Understood accord‐ lanthropy illusory, as Freud believed religion to ing to its etymology as referring to "love of hu‐ be; philanthropy is an example of what in Marxist mankind," "philanthropy" seemed too abstract terms is called 'false consciousness,' an ideological and ambitious to seventeenth-century and eigh‐ sleight-of-hand that tries to put a benevolent face teenth-century Americans, who preferred more on an exploitative system." [Robert L.
    [Show full text]
  • Love Without a Name: Celibates and Friendship
    LOVE WITHOUT A NAME: CELIBATES AND FRIENDSHIP Thesis Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Master of Arts in Theological Studies By Sr. Eucharia P. Gomba UNIVERSITY OF DAYTON Dayton, Ohio DECEMBER, 2010 LOVE WITHOUT A NAME: CELIBATES AND FRIENDSHIP APPROVED BY: _________________________________________ Jana Bennett, Ph.D. Faculty Advisor _________________________________________ Matthew Levering, Ph.D. Faculty Reader _________________________________________ William Roberts, Ph.D. Faculty Reader _________________________________________ Sandra A. Yocum, Ph.D. Chairperson ii ABSTRACT LOVE WITHOUT A NAME: CELIBATES AND FRIENDSHIP Name: Gomba, Sr.Eucharia P. University of Dayton Advisor: Dr. Jana M. Bennett This research paper seeks to examine/investigate the role of friendship among men and women who took the vow of consecrated chastity. Despite their close connection with God, priests and nuns are human. They crave for intimacy and more often fall in love. This becomes complicated and sometimes devastating. The dual challenge faced by these celibates is to grow in communion with God and develop good relationships with people. This thesis attempts to meet that challenge by showing that human friendship enhances our understanding of friendship with God. Celibate life is not a solitary enterprise, but is what happens to us in relationship to others in friendship. Through biblical and theological reflection and a close analysis of the vow of chastity, I wish to show that it is possible to live great friendships in celibacy without the relationship being transformed into a marital romance. Chaste celibacy is a renunciation of what is beautiful in a human person for the sake of the Kingdom.
    [Show full text]
  • Faith, Hope & Charity
    NURTURING OUR CATHOLIC COMMUNITY through FAITH, HOPE & CHARITY 2012 – 2015 Year of Faith 2012-2013 Year of Hope 2013-2014 Year of Charity 2014-2015 Faith, hope and Charity are theological virtues. The Catechism of the Catholic Church explains theological virtues as follows: What are the theological virtues? 1812 The theological virtues relate directly to God. They dispose Christians to live in a relationship with the Holy Trinity. They have the One and Triune God for their origin, motive, and object. 1813 The theological virtues are the foundation of Christian moral activity; they animate in and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. What is the virtue of faith? 1814 Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy Church proposes for our belief, because he is Truth itself. By Faith “man freely commits his entire self to God.” For this reason the believer seeks to know and do God’s will. “The righteous shall live by faith.” Living faith works through charity. 1815 The gift of faith remains in one who has not sinned against it. But “faith apart from works is dead” when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body.
    [Show full text]
  • Wisdom Transformed by Love by Thomas S
    38 Copyright 2009 Center for Christian Ethics at Baylor University Wisdom Transformed by Love BY THOMAS S. HIBBS In his rich treatment of the virtue of wisdom, Thomas Aquinas insists that not only must wisdom be transformed by love, but also love must be transformed by wisdom. Thus the contemplative life overflows into a life of self- giving love and service. he novelist Walker Percy (1916-1990) writes, “Words are polluted. Plots are polluted…. Who is going to protect words like ‘love,’ guard Tagainst their devaluation?”1 He issues a judgment and a challenge to the modern world, a world characterized by the coarsening of the language of virtue and vice and especially of the language for Christian redemption. As Percy and philosophers such as Alasdair MacIntyre have observed, one of the problems with our moral and religious vocabulary is that we now possess fragments of what were formerly parts of coherent wholes, ways of life in which the virtues had clearly defined roles. The task of recovery and re-articulation is a complex one. Part of the task certainly involves a return to the authors and texts that represent highpoints in Christian self- understanding. That self-understanding was concerned with Christianity as a way of life promising virtue, sanctity, and blessedness. In the ancient pagan world with which early Christians were in conversation, there were two principal contenders for the best way of life: the theoretical or contemplative life and the practical or active life. The best way of life, whether one thought it was contemplative or active, was called the life of philosophy, which simply means the love of wisdom.
    [Show full text]
  • Conceptualizations of Friendship Between Chinese International Students and U.S. Nationals
    Conceptualizations of Friendship between Chinese International Students and U.S. Nationals by Yijia Huang, B. A. A Thesis in Communication Studies Submitted to the Graduate Faculty of Texas Tech University in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS Approved Amy N. Heuman Chairperson of the Committee Bolanle Olaniran Narissra Punyanunt-Carter Fred Hartmeister Dean of the Graduate School December, 2008 Texas Tech University, Yijia Huang, December, 2008 Table of Contents Abstract...........................................................................................................................v Chapters I. Introduction..................................................................................................................1 Research Questions..................................................................................................5 Terminology ............................................................................................................5 Organization of Chapters .........................................................................................8 II. Literature Review......................................................................................................10 Overview ...............................................................................................................10 Friendship Formation.............................................................................................11 Friendship Patterns.................................................................................................13
    [Show full text]
  • Direction to Bhakti Trader
    16. To criticize and hear criticism is prohibited: - Do not 11. Lord Kabir is Sankat Mochan (Liberator from a cri- criticize your Guru even by mistake, nor hear it. To hear means if By the Grace of SatGurudev Ji sis) : - On arrival of any suffering (crisis) as a result of karm someone says false things about your Guru Ji, then you do not have (deeds), never have to worship any other deity god or Mata to fight, rather should think that he is speaking without thinking i.e. is Masaani etc., nor have to go to any palmist/astrologer. Only have telling a lie. to worship Bandichhor God Kabir who removes all the miseries, 17. Happiness from initiation: - Naam (updesh) should not be Direction to Bhakti who is the liberator from crisis. taken only with a viewpoint to remove sorrows, but for self-welfare. Samved Mantra 822 Utarchik Adhyay 3 Khand 5 Shlok 8 Then with sumiran all the joys will come automatically. euhf"kfHk% iors iwO;Z% dfou`ZfHk;Zr% ifj dks'kka vfl";nr~A 18. Singing and Dancing – Prohibited: - It is against the belief of Trader f=krL; uke tu;Ue/kq {kjfUuUnzL; ok;qa l[;k; o/kZ;u~AA devotion to dance and sing vulgar songs on any kind of happy occa- Translation: Primordial i.e. Eternal Kabir Parmeshwar, by giving sion. instruction of three mantras to a devout soul who loves Him by 19. Practicing untouchability – Prohibited: - We are all chil- heart and does worship with faith, by purifying him, releases him dren of the same God.
    [Show full text]